Every Chinese is a bosom friend of traditional culture
Seeing a poet fiddle with landscape painting, of course, he took the path of impressionism, hazy, chaotic, and all kinds of indescribable. From a distance, it is traces of the landscape, but from a closer look, it is nothingness and blur. A person standing in front of such a painting will feel his soul soaring, becoming one with the mountains and rivers, making it invisible.
The poet said that one should seek the eternal meaning of life through the imagination of mountains and rivers. In traditional Chinese art, this kind of routine looks very profound, even a very mysterious gameplay, which fascinates sentient beings. But I still want to ask whether the philosophical epistemological premise of this kind of gameplay is whether a person a priori assumes that landscape is more eternal than human life. Judging from the appearance of time, this is indeed the case. Life is not full, but the landscape will last forever.
But the problem is that man is the carrier of imagination, man is the container of language, and man is the existence of conceptual order. Man is not a mountain, man is more than just a pile of meat, man’s imagination must go farther than a mountain or a river. The boundary of human imagination is the boundary of the world. The field of human soul is the field of time. Compared with a person’s imagination, a mountain may be smaller than a grain of dust, and a river may not be comparable to a tear of a person.
Why does a poet or a painter use a specific rigid thing to limit the meaning of human life, and also understand this limitation as a kind of expansion, as a kind of imagination.
How can there be such a stupid way of thinking and art in the world, and it has been passed down from generation to generation for thousands of years, and no one simply doubted it. From this, I realized some huge critical propositions: For example, Augustine repeatedly emphasized that don’t criticize things. Only people should always be criticized. If a Chinese can understand this sentence, he can almost surpass the entire history of Chinese thought in an instant. All Chinese thinkers must escape from the habitual way of thinking of studying things and knowledge. If a person wants to know himself, he must first know God. To know things, a person must first know himself. The concept of man is first, and the object of the object is behind.
Criticizing some habitual concepts and habitual behaviors established by conventions is a truly effective way of criticism for a Chinese. For example, the logical chain of my current awareness of critical issues is as follows: First, I absolutely believe in the only truth status of God’s Word, which constitutes the coordinate system of my criticism. Second, I absolutely believe in the universal guilt, finiteness, ignorance and powerlessness of human nature. This constitutes a balanced precondition for my criticism, and it also constitutes that the object of my criticism is always people. Third, there is no doubt about it, and it is committed to criticizing the universal phenomenon of human nature. This constituted the object of my criticism. When I constituted a meaningful criticism of the existence of human nature and the theory of human knowledge, I finally gained the ability to understand things.
From now on, try to learn to criticize human nature. This is our basic question. Under an conceptual order, the human nature of all people is sinful, limited, ignorant, and powerless. This is the balance of human nature. Understand this, when we criticize, we will not fall into the predicament of one-dimensional criticism, but devote ourselves to criticizing the common evil. Nor will I stupidly pull a certain person out, imagining that there will always be a good person in this era. Therefore, a true critic must have the courage and wisdom of “sweeping a boat with one bamboo pole”, and must realize that there will be no one who truly understands himself in this era. Therefore, he must have the lonely will to let himself into the wilderness.
Our daily life needs such wisdom and methods very much. For example, when we are faced with fraudulent behaviors such as melamine, waste oil, and water-injected pork, our problem awareness should immediately be determined that it is not a few people who are fraudulently, but everyone is fraudulently. On the issue of counterfeiting, everyone in our age is a victim on the one hand, and perpetrator on the other.
Of course, those intellectuals who have always regarded themselves as enlighteners in our eyes are actually a group of people who are making fakes. This is an obvious fact. Everyone is corrupting, and intellectuals are also in the corrupted ranks, so the intellectual world Falsification is a common phenomenon in our time, and it is by no means an isolated phenomenon.
When we criticize the Communist Party, which does no evil, we should also involve ourselves in it, rather than pull ourselves out. In the sense of human nature, every Chinese is an ally of the Communist Party, and there are no real and essential opponents in China. Everyone talks to the Communist Party in the sense of doing evil, and everyone’s inner soul is a bosom friend of the Communist Party. Only by extending the power of criticism to this level, a person’s criticism will have real critical significance in the long river of history.
